A new theoretical model of human behavior was presented and tested in this research. Structural equation modeling (LISREL) was used to test the notion that living in an anomic family system would produce an internalized sense of normlessness or "egonomie" that precedes the development of problematic behavior for the individual.

This thesis explores whether Augusto Boal’s Theatre of the Oppressed (TO) can help anomic communities, affected by deindustrialization and globalization, in the U.S. Midwest, specifically looking at Saginaw, MI. After presenting a paper at the American Symposium for Theatre Research (ASTR) conference in 2009, the author attended a Theatre of the Oppressed facilitator training in Port Townsend, WA under the direction of Marc Weinblatt. She then conducted her own Theatre of the Oppressed workshop in Saginaw, MI to analyze the abilities of Theatre of the Oppressed in an anomic community. Each experience is detailed and followed by the author’s conclusions and hopes for Theatre of the Oppressed in the Midwest.

Adolescence is a critical biological and social transitional period, resulting in a variety of new emotions in teenagers. Feelings of normlessness, purposelessness and meaninglessness are among these emotions. These feelings of normlessness, purposelessness, and meaninglessness are often referred to as „anomie‟ by criminologists and sociologists. This study attempts to utilize Durkheim‟s theoretical model and framework of anomie to explain adolescents‟ aggression. Data from the “National Longitudinal Survey of Children and Youth, 1998-1999, Self Reporting Cycle 3” with a sub-sample of 5500 of adolescents [ages ranged from10-15years] are used to explore if the anomic condition in adolescence is linked to increased aggression. Results from the multivariate analysis support the hypothesis that indeed the anomic condition during adolescence is positively related to their levels of aggression. / UOIT

This research has focused on the correlation between corruption and social norms by the used of the anomic theory, which is supported by six variables: the rule of law, the division of labor, the regulator organisms, the collective consciousness, the homogeneous society and amiguismo. The anomie theory refers primarily to the absence of rules that measure the relationship of the various individuals in a group or parts of a whole society; where it is possible to find human appetites with no limits. This theory contributes to the discussions around, and new understandings of, how societies may develop a culture of anti-corruption; by influencing existing social norms and improvements to existing value systems. Analysing the mandate period of the former president of Peru, Alberto Fujimori (July 28, 1990 - November 17, 2000) will provide a working example to explore and understand the relationship between corruption and social norms within the Peruvian society. All the while analysing these case through the framework of the chosen theory.

Made available in DSpace on 2016-03-15T19:42:47Z (GMT). No. of bitstreams: 1 Vivian Valerie Carol Ann Vigar.pdf: 27856051 bytes, checksum: 6c06a7d91ea76b1a0021090844a376c6 (MD5) Previous issue date: 2014-08-01 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This dissertation discusses some forms of violence in contemporary Western society, shaped by the values of the traditional Judeo-Christian culture . Pointing to the regional tenos of the cinema produced in Pernambuco, and choosing as a research proposal, to guide the analysis, the films Claudio Assis, in particular, the film A Febre do Rato (2011) proposes aesthetics and ethicals interpellations on some forms of representations of violence in societies that try to overcome sexism, poverty and other inequalities towards a civilized freedom. The main theoretical sources that guided the analysis of the subject are found, specially, in the interdisciplinary work of the philosopher Slavoj i ek, and includes the concepts of " anomic space" and " bare life" (philosophy of law), civility and freedom (sociology) and master-signifier (psychoanalysis). The treatment given to the subject seeks to weave a web of knowledge - intertwining fact, fiction and concept within the scope presented in order to reflect aspects of the political and social difficulties in a society intersected, at the same time, by the cultures of globalization and regionalism. / Esta dissertação aponta e discute algumas formas de violência na sociedade contemporânea ocidental, moldada pelos valores da tradicional cultura judaicocristã. Passando pelo teor regional do cinema pernambucano, o objeto de pesquisa escolhido para nortear a análise proposta foram os filmes de Claudio Assis, em especial, o filme A Febre do Rato (2011), propondo interpelações estéticas e éticas sobre algumas formas de representações da violência nas sociedades que tentam superar o machismo, a pobreza e outras desigualdades, rumo a uma liberdade civilizada. As principais fontes teóricas que orientaram análise do tema proposto encontram-se, em especial, na obra interdisciplinar do filósofo Slavoj i ek, e contempla os conceitos de: "espaço anômico" e "vida nua" (da filosofia do direito), "civilidade" e "liberdade" (da sociologia) e "significante-mestre" (da psicanálise). O tratamento dado ao tema procura tecer uma rede de conhecimento - entrelaçando fato, ficção e conceito dentro do escopo apresentado - visando refletir aspectos das dificuldades e manifestações políticas e sociais, em uma sociedade atravessada, ao mesmo tempo, pelas culturas da globalização e do regionalismo.

本文的主旨在於以「無為而治」論作為孔子與老子政治思想的總原理，從而組織和比較兩者的各項政治主張。全文共分六個部份，分別敘述如下：緒論。旨在說明研究的動機、目的與假設，並將研究的範圍和對象做一限定。第一章思想背景的比較。敘述和比較孔子與老子思想中所反映出的政治、經濟與社會環境，及其時代所遭遇的困境和難題。第二章思想基礎的比較。分述和比較孔子與老子兩者對天、道、人性、人心，以及天人關係的觀點。第三章主要思想內容的比較。將孔子與老子二者從修己到治人的各項不同主張，做一對比性的論述，並比較他們對當時遭遇的問題所提出的解決方案。第四章政治理想的比較。分析比較孔子與老子所塑造出的理想人格和理想社會。結論。綜合說明研究的結果，並與當前政治環境 做連結。

Ce travail porte sur la vie psychique des populations sans domicile fixe, des exclus ou des sujets gravement précaires. Malgré les différents profils parsemant ce public, l’errance n’est pas un épiphénomène survenant autour de pathologies psychiatriques mais une maladie psychique profonde, singulière, et non réductible à d’autres entités nosographiques. C’est une configuration psychodynamique qui prend son origine dans une incapacité à se loger dans l’objet primaire, c’est-à-dire à se sentir contenu dans sa préoccupation et dans sa fonction de rêverie, créant un « trou noir » dans lequel l’errant menace sans cesse de tomber. Les mécanismes défensifs associés à cette psychodynamique ont des effets sur l’aménagement de l’extériorité : l’extériorité est un prisme où s’articulent l’espace, le corps, la sensorialité et l’objet. Si d’ordinaire, l’extériorité fonctionne de manière silencieuse, dans l’errance elle se révèle bruyante et symptomatique, si bien que les différents espaces qui constituent l’extériorité se collusionnent. Pour analyser ces emmêlements de l’extériorité, l’investigation clinique s’est effectuée sur les champs de la grande exclusion par la participation à des équipes mobiles psychiatrie-précarité et au Samu Social, mais également par la création de groupes de parole et à médiation au sein d’accueils de jour. La présentation des pratiques cliniques et du travail d’accompagnement social tentant de faire émerger un lien durable et sécurisé, fait partie des préoccupations de cette recherche. Au terme de ce travail, deux concepts sont proposés : celui de Manteau Cloacal, pouvant se définir comme une corruption autocalmante et autostimulante des enveloppes psychiques dans une recherche de contact avec l’objet primaire ; et celui d’Effondrement scénique, tentative pour forcer un « domicile psychique fixe » en l’objet par l’usage des sensations, de la mise en scène et d’une certaine forme de séduction. / This work concerns the psychic life of the populations without fixed residence, excluded or the seriously precarious subjects. In spite of the various profiles strewing this public, the wandering is not an epiphenomenon occurring around psychiatric pathologies but a major, singular psychic disease non-reducible with other nosographic entities. It is a psychodynamic configuration which takes its origin in incapacity to place itself in the primary object, i.e. to feel contained in its concern and its function of daydream, creating a « black hole » into which unceasingly the subject is likely to fall. The defensive mechanisms associated with this psychodynamic have effects on the externality: the externality is a prism where space, the body, the sensoriality and the object are articulated. So usually, the externality functions in a quiet way. But in the psychic wandering it appears noisy and symptomatic so that various spaces which constitute the externality mix. To analyze these mixings up of the externality, the clinical investigation was carried out on the fields of the great exclusion by the participation in psychiatry-precariousness mobile teams and Samu Social, but also by the creation of therapeutic group into social structures. Presentation of the clinical practices and the work of social accompaniment aiming to make emerge a durable and safe bond belonged to the concerns of this research. At the end of this work, two concepts are proposed: the Cloacal Coat, which can be defined as an anesthetic and stimulative psychic envelope in a search for contact with the primary object; and the Scenic Collapse, which attempt to force by the use of the sensoriality and a certain form of seduction, a « psychic residence » in the object.

Självmord är ett fenomen som funnits så länge vi kan minnas. Självmord och sekularism är ett någorlunda nyare fenomen men diskuterades först av sociologen Emilé Durkheim i hans verk Självmordet (1897/1983). Syftet med denna rapport är att undersöka just sambandet mellan sekularism och självmord, men även andra faktorer som kan spela in på självmordsfrekvensen i dagens moderna samhälle, baserat på de faktorer Durkheim påvisat i sitt verk. Frågeställningarna som rapporten grundas på är 1) Finns det ett klart samband mellan den sekulära befolkningen i ett land och högre självmordsfrekvens inom ny forskning? Och 2) Vilka faktorer, åsido sekularism, spelar in på självmordsfrekvensen i sekulära länder enligt ny forskning? Metoden som används är en kvalitativ innehållsanalys där specifika termer och ord söktes upp i ny forskning. Dessa termer är baserade på de orsaksfaktorer som Durkheim nämnt i sitt verk. Resultaten presenterades genom ett kodschema och visade bland annat att det finns ett samband mellan sekularism och högre självmord, som Durkheim påstått. Det verkar främst vara den religiösa gemenskapen som fungerar som ett skyddsnät för individen och desto mer religiös en gemenskap är desto lägre självmordsfrekvens verkar framkomma. Faktorer, åsido sekularism,  som påvisade högst självmordsfrekvens var bland annat kön (män) , ålder (50+) och socioekonomiska faktorer (specifikt arbetslöshet). / Suicide is a phenomenon that has been around for as long as we can remember. Suicide and secularism are a somewhat newer phenomena but were first discussed by the sociologist Emilé Durkheim in his book Suicide (1897/1983). The purpose of this report is to examine the connection between secularism and suicide, but also other factors that may affect the suicide rate in today's modern society, based on the factors Durkheim previously identified in his book. The questions at issue on which the report is based on are 1) Is there a clear link between the secular population in a country and higher suicide rates shown in new research? And 2) According to new research, what factors, apart from secularism, affect the suicide rate in secular countries? The method used is a qualitative content analysis where specific terms and words were sought in new research. These terms are based on the factors of cause which Durkheim previously mentioned in his book. The results were presented through a ‘code scheme’ and showcased that there is a connection between secularism and higher suicide rates, as Durkheim claimed. It seems to be primarily the religious community that acts as a safety net for the individual and the more religious a community is, the lower the suicide rate appears. Factors, apart from secularism, which were linked to higher suicide rates included gender (male), age (50+) and socio-economic factors (specifically unemployment).